Mark 11 — Clausal Layout (English)

independentparticipialrelativepurposecausecomparativecontentconditionalphrase modifierdashed = verbless / suspended

Flush-left = a main (independent) clause. Each dependent line begins directly beneath the word it attaches to in the line above — the anchor word is dotted-underlined, and lights up when you hover its dependent clause; each tag also names the attachment. A dashed border marks verbless, elliptical, or suspended lines. Where a long sentence's staircase runs wider than the page, the diagram scrolls sideways. (In print, or without JavaScript, lines fall back to stepped indent columns.)

The entry into Jerusalem — the colt and the Hosanna 11:1–11

vv. 1–3 — the commission: two disciples, a colt, and a password

And when they draw near to Jerusalem, to Bethphage and Bethany, at the Mount of Olives,conditional — temporal ὅτε (typed cnd; no temporal key) — historic present ἐγγίζουσιν; Olivet, the mount of the Messiah's appearing (Zech 14:4)

he sends two of his disciplesindependent — historic present — the commission; Jesus stage-manages his own entry

and says to them:independent — historic present — the speech-frame for the instructions

'Go into the village opposite you,content — the dispatch — Mark's ὑπάγετε

and immediately, entering it,participial — preposed participle inside the speech — leans on εὑρήσετε; εὐθύς even in instruction

you will find a colt tied,content — predictive future — the foreknowledge; πῶλος, the colt of Zech 9:9

on which no one of men has yet sat;relative — the unridden animal — fit for sacred use (cf. Num 19:2; 1 Sam 6:7)

untie it and bring it.content — the double imperative — the requisition

And if anyone says to you,conditional — protasis inside quoted speech — leans forward on εἴπατε; the objection foreseen

'Why are you doing this?'content — the anticipated challenge — quoted within the quotation

say:content — the apodosis — the commanded reply

'The Lord has need of it,content — the password — ὁ κύριος: Jesus (his only self-designation as 'Lord' in Mark), or ambiguously the colt's owner

and immediately he will send it back here again.'content — futuristic present — the promise of return; a borrowing, not a seizure

vv. 4–7 — found as he said: the errand fulfilled

And they went awayindependent — the errand begins

and found a colt tied at a door outside in the street,independent — the finding echoes the instruction word for word — εὑρήσετε become εὗρον

and they untie it.independent — historic present — λύσατε of v. 2 performed

And some of those standing there said to them:independent — the predicted objection arrives (v. 3) — imperfect ἔλεγον

'What are you doing, untying the colt?'content — nearly verbatim the Τί ποιεῖτε Jesus foretold

And they told themindependent — the reply given

just as Jesus had said,comparative — καθὼς εἶπεν — word and event align, Mark's fulfillment refrain

and they let them go.independent — the password works

And they bring the colt to Jesus,independent — historic present — φέρετε of v. 2 performed

and throw their garments on it,independent — historic present — the improvised saddle

and he sat on it.independent — ingressive aorist — the king mounts (Zech 9:9), the one aorist amid the presents

vv. 8–10 — garments, branches, and the Hosanna (Ps 118:25–26)

And many spread their garments on the road,independent — royal homage — garments under the king's feet (2 Kgs 9:13)

and others leafy branches they had cut from the fields.independent — elliptical — ἔστρωσαν supplied; στιβάδες, cut greenery, not palm fronds (that is John)

And those going ahead and those following kept crying out:independent — iterative imperfect — the sustained chant; the procession before and behind

'Hosanna!content — Ps 118:25 — Hebrew 'save now!' worn smooth into acclamation; verbless

Blessed is the one who comes in the name of the Lord!content — Ps 118:26 — the pilgrim benediction; ὁ ἐρχόμενος heard messianically

Blessed is the coming kingdom of our father David!content — beyond the psalm — the crowd's Davidic gloss: the kingdom, not yet the king, named

Hosanna in the highest!'content — the chant closes ring-wise — heaven summoned to join the praise

v. 11 — the anticlimax: a look around, and out to Bethany

And he entered Jerusalem, into the temple;independent — the entry's true goal — not a throne but the temple (Mal 3:1)

and looking around at everything,participial — preposed circumstantial — Mark's surveying περιβλεψάμενος; the inspection before tomorrow's action; leans on ἐξῆλθεν

the hour being already late,participial — genitive absolute — forward-leaning; the pretext for the withdrawal

he went out to Bethany with the Twelve.independent — the anticlimax — the acclaimed king simply leaves; the cleansing deferred a day

The fig tree cursed 11:12–14

And on the next day, when they had come out from Bethany,participial — genitive absolute — forward-leaning on ἐπείνασεν; the sandwich's first layer opens

he was hungry.independent — ingressive aorist — one bare verb; the hunger that stages the acted parable

And seeing from a distance a fig tree in leaf,participial — preposed circumstantial — leans on ἦλθεν; the leaves advertise fruit the tree does not bear

he wentindependent — the approach

to see if perhaps he would find anything on it,content — indirect question after the verb of motion — εἰ ἄρα, hopeful expectation kept in the future εὑρήσει

and coming up to it,participial — preposed circumstantial — leans on εὗρεν

he found nothing but leaves,independent — the failed inspection — foliage only; the temple of v. 11 in emblem

for it was not the season for figs.cause — the narrator's γάρ — the notorious crux: the aside makes the act parabolic judgment on fruitlessness, not horticultural petulance; καιρός echoes 1:15

And answering,participial — pleonastic Semitism — 'answering' a tree: replying to its false promise

he said to it:independent — the curse-frame

'May no one ever again eat fruit from you.'content — aorist optative of imprecation — φάγοι, Mark's one volitive optative; the curse

And his disciples were listening.independent — imperfect — the note that plants vv. 20–21; witnesses secured

The temple cleansed 11:15–19

vv. 15–16 — the driving out

And they come to Jerusalem.independent — historic present — the return, inside the fig-tree frame

And entering the temple,participial — preposed circumstantial — leans on ἤρξατο; the inspected precinct re-entered

he began to drive out those selling and those buying in the temple,independent — ἐκβάλλειν — the exorcism verb (1:34, 39) turned on the traders; buyers expelled with sellers

and he overturned the tables of the money-changers and the seats of those selling the doves,independent — fronted objects, verb last — the doves were the poor's offering (Lev 5:7; cf. Luke 2:24)

and he would not allowindependent — customary imperfect — the sustained blockade; only Mark records it

that anyone carry a vessel through the temple.content — ἵνα of content after ἤφιεν — the court barred as a commercial shortcut; the precinct resacralized

v. 17 — Isaiah against Jeremiah: the scriptural indictment

And he was teachingindependent — imperfect — the action interpreted by sustained teaching

and saying to them:independent — coordinate imperfect — the speech-frame

'Is it not written:content — οὐ expecting yes — Scripture as indictment, with recitative ὅτι

"My house shall be called a house of prayer for all the nations"?content — Isa 56:7 — Mark alone keeps 'for all the nations'; the court of the Gentiles is where the market stood

But you have made it a den of robbers.'content — Jer 7:11 — emphatic ὑμεῖς; perfect πεποιήκατε, the settled result; λῃσταί, bandits, not mere cheats

vv. 18–19 — the plot and the evening exit

And the chief priests and the scribes heard it,independent — the authorities hear — the word ignites the passion plot

and they were seekingindependent — iterative imperfect — the plotting begins (cf. 3:6) and continues

how they might destroy him;content — indirect deliberative question — ἀπολέσωσιν: his death now the stated aim

for they feared him,cause — first γάρ — fear is why they scheme rather than seize

because the whole crowd was astonished at his teaching.cause — second γάρ — the crowd's awe explains the fear; ἐξεπλήσσετο echoes 1:22

And whenever evening came,conditional — temporal ὅταν (typed cnd; no temporal key) — iterative: the nightly rhythm of the week

they would go out of the city.independent — customary imperfect — the evening exit; the city holds him only by day

The withered tree — faith, prayer, and forgiveness 11:20–25

vv. 20–21 — the tree found withered to the roots

And passing by early in the morning,participial — preposed circumstantial — leans on εἶδον; the sandwich's outer layer closes

they saw the fig tree withered from the roots.independent — perfect participle — ἐκ ῥιζῶν, total judicial destruction; the frame's verdict on the temple it brackets

And remembering,participial — preposed circumstantial — leans on λέγει; the curse of v. 14 recalled

Peter says to him:independent — historic present — Peter again the spokesman

'Rabbi, look — the fig tree that you cursed has withered.'content — ἴδε the attention-getter; internal relative ἣν κατηράσω; perfect ἐξήρανται — done, and staying done

vv. 22–25 — the reply: faith, the mountain, prayer, forgiveness

And answering,participial — pleonastic Semitism — leans on λέγει

Jesus says to them:independent — historic present — the frame for the whole saying of vv. 22–25

'Have faith in God.content — πίστιν θεοῦ — objective genitive, 'faith in God' (the reading taken); the subjective 'God's faithfulness' is the noted rival

Truly I say to you:content — the ἀμήν-formula with ὅτι — the solemn warrant

whoever says to this mountain,relative — conditional relative (ὃς ἄν ≈ ἐάν τις) — leans forward, protasis-like, on ἔσται; 'this mountain': Olivet (Zech 14:4), or the Temple Mount itself

'Be lifted up and thrown into the sea,'content — the command to the mountain — two passive imperatives, quoted within the saying

and does not doubt in his heartrelative — the relative chain continues, still leaning on ἔσται — διακριθῇ, inner wavering

but believes thatrelative — the positive counterpart — present subjunctive, sustained trust

what he says is happening,content — the belief's content — futuristic present γίνεται: faith treats the word as already taking effect

it will be his.content — the apodosis — two words after the long suspension; dative of advantage

Therefore I say to you:content — διὰ τοῦτο — the mountain-saying generalized to all prayer

all things whatever you pray and ask for —phrase modifier — casus pendens — the object suspended before its command, resumed in ἐλάβετε

believe thatcontent — the command — present imperative, ongoing faith

you have received them,content — the bold proleptic aorist — the answer treated as already granted

and they will be yours.content — the promise — ἔσται ὑμῖν echoing ἔσται αὐτῷ of v. 23

And whenever you stand praying,conditional — temporal ὅταν (typed cnd) — the standing posture of prayer; leans forward on ἀφίετε

forgive,content — one-word command — present imperative, habitual forgiving; prayer's precondition

if you have anything against anyone,conditional — trailing protasis — anchored backward on its imperative; the grievance named as indefinitely as possible

so that your Father in heaven may also forgive you your trespasses.purpose — purpose — καί, 'also': the reciprocity of forgiveness; the Lord's-Prayer echo, Mark's only 'your Father'

v. 26 — absent: the Matt 6:15 converse, read by later witnesses, is omitted by the critical text (om. א B L W Δ Ψ)

By what authority? — the question turned 11:27–33

vv. 27–30 — the challenge and the counter-question

And they come again to Jerusalem.independent — historic present — the third temple day opens

And as he was walking in the temple,participial — genitive absolute — forward-leaning on ἔρχονται; he walks the courts he cleared

the chief priests and the scribes and the elders come to himindependent — historic present — the three Sanhedrin estates in official deputation

and they said to him:independent — the challenge-frame — inceptive imperfect

'By what authority are you doing these things?content — the first prong — the kind of authority; ταῦτα: the entry and above all the cleansing

Or who gave you this authoritycontent — the second prong — its source; ἐξουσία, the keyword since 1:22, now contested

to do these things?'purpose — epexegetic ἵνα — the authority defined by its exercise

And Jesus said to them:independent — the counter-move — δέ marks the turn

'I will ask you one question;content — the rabbinic counter-question — ἕνα λόγον, one word against their two

answer me,content — the condition stated as command

and I will tell youcontent — the offer — answer for answer

by what authority I do these things.content — indirect question — their own words handed back

The baptism of John — was it from heaven or from men?content — the dilemma — John's mandate and Jesus' stand or fall together; 'heaven,' the reverent circumlocution for God

Answer me.'content — the demand repeated — the questioners now the questioned

vv. 31–33 — the trapped deliberation and the refusal

And they deliberated among themselves,independent — imperfect — the huddle; Mark lets the reader overhear

saying:participial — pleonastic speech-participle — the frame for the whole calculation

'If we say,conditional — first protasis — leaning forward on ἐρεῖ

"From heaven,"content — the first horn quoted — verbless

he will say,content — the apodosis — the riposte they foresee

"Why then did you not believe him?"content — the unanswerable rebuke — unbelief toward John convicts them toward Jesus

But shall we say,content — deliberative subjunctive — the second horn ventured

"From men"? —content — aposiopesis — the unspeakable answer breaks off unfinished

they feared the crowd,independent — the narrator breaks in — the imperfect fear that decides the impasse (cf. v. 18)

for everyone held that John really was a prophet.cause — γάρ with prolepsis — τὸν Ἰωάννην drawn forward before its ὅτι clause; ὄντως, 'really'

And answering Jesus,participial — preposed participle — leans on λέγουσιν

they say:independent — historic present — the evasion delivered

'We do not know.'content — the evasion — Israel's teachers plead ignorance and forfeit their standing

And Jesus says to them:independent — historic present — the verdict-frame

'Neither will I tell youcontent — emphatic ἐγώ — the refusal is itself the answer: self-authenticating authority owes them nothing

by what authority I do these things.'content — indirect question — the chapter's keyword ἐξουσία left standing, unanswered

Analysis. Mark 11 keeps the narrative shape of chapter 1 — coordinate purple main clauses flush-left, historic presents flagged as they land (ἐγγίζουσιν, ἀποστέλλει, λέγει, φέρουσιν, ἔρχονται, λέγουσιν), preposed circumstantial participles and genitive absolutes leaning forward, anchor-less, on the verb below them (ἐξελθόντων αὐτῶν, ἰδὼν συκῆν, εἰσελθὼν εἰς τὸ ἱερὸν, περιπατοῦντος αὐτοῦ) — but its drama is architectural: the cursing of the fig tree (vv. 12–14) and its discovery withered (vv. 20–21) bracket the temple action (vv. 15–19), Mark's signature sandwich, so that tree and temple interpret each other: leaves without fruit, courts without prayer. Speech hangs blue (cnt) beneath its verbs of saying: the colt instructions of vv. 2–3 (the ἐάν protasis leaning forward inside the quoted speech, the password Ὁ κύριος αὐτοῦ χρείαν ἔχει beneath εἴπατε — κύριος meaning Jesus, or ambiguously the animal's owner), echoed nearly clause for clause in the finding of vv. 4–6; the Hosanna acclamations under ἔκραζον (Ps 118:25–26, plus the crowd's own un-psalmic gloss, 'the coming kingdom of our father David'); the Isa 56:7 citation under γέγραπται answered by the Jer 7:11 σπήλαιον λῃστῶν; the curse μηκέτι…φάγοι in Mark's one optative; and the amen-saying of vv. 23–25, where the conditional-relative chain ὃς ἂν εἴπῃ…καὶ μὴ διακριθῇ…ἀλλὰ πιστεύῃ leans forward, protasis-like, on its brief apodosis ἔσται αὐτῷ. Cruxes taken or named honestly: ὁ γὰρ καιρὸς οὐκ ἦν σύκων is kept as the narrator's own ground (cau) — the aside that makes the act parabolic judgment on the fruitless temple rather than horticultural petulance; πίστιν θεοῦ (v. 22) is glossed as objective genitive, 'faith in God,' with the subjective 'God's faithfulness' noted as the rival; τῷ ὄρει τούτῳ may face Olivet (Zech 14:4) or the Temple Mount itself; and v. 26 is absent — a harmonization to Matt 6:15 read by later witnesses but dropped by the critical text (om. א B L W Δ Ψ), so the chapter runs vv. 1–25, 27–33. The authority dialogue (vv. 27–33) closes the chapter in stacked speech-frames: the double question, the rabbinic counter-question, the trapped deliberation overheard beneath διελογίζοντο — its second horn breaking off unfinished (aposiopesis) before the narrator's ἐφοβοῦντο τὸν ὄχλον — the evasion Οὐκ οἴδαμεν, and the refusal that is itself the verdict.